Wudoo' (Ritual Ablution)
الْوُضُوْءِ
Importance of Prayer & Ruling of its Abandonment
Facing the Qiblah & Intention in the Prayer
Etiquettes of Walking to Prayer and its Description
Description of Prayer Continued
Description of Prayer Continued
Description of Prayer Continued
Pillars and Mandatory Acts of Prayer
Two Prostrations of Forgetfulness
Supererogatory (Voluntary) Prayers
Supererogatory (Voluntary) Prayers Continued
Times of Prohibition of (Supererogatory) Prayer
Chapter on Imamate
Chapter on Imamate Continued
Congregational Prayers & Latecomers
Prayer of The Sick
Prayer of The Traveler
Prayer of Fear
Jumu'ah (Congregational Friday) Prayer
Jumu'ah (Congregational Friday) Prayer Continued
Prayer of the Two Eids
Book on Funeral
Washing, Shrouding, and Funeral Prayer
Funeral Prayer Continued
Ending the Book of Funerals
Book of Fasting
Confusion, Exemption, and Expiation of Fasting
Invalidators of Fasting, Forgetfulness, and Doubts
Voluntary Fasing and I'tikaf
The Book of Hajj and 'Umrah
Chapter on Ihram Sites
The State of Ihram
Forbidden Acts of Ihram
Expiations in Hajj
Entering Makkah and Tawaf
Wudoo' (Ritual Ablution)
Wuḍoo’ 77 and other acts of worship are not valid unless one makes the intention, because the Messenger of Allah (SA) said, “Verily, deeds are judged by the intentions [behind
لاَ يَصِحُّ الْوُضُوْءُ، وَلاَ غَيْرُهُ مِنَ الْعِبَادَاتِ، إِلاَّ أَنْ يَنْوِيَهُ؛ لِقَوْلِ رَسُوْلِ اللهِ : " إِنَّمَا الأَعْمَالُ
77. The Definition of Wuḍoo’ and the Reward for It
It is the prescribed washing and wiping of certain parts of the body to achieve ritual purity. Linguistically, it means radiance and beauty, for it causes the one who performs it to have spiritual beauty in this life, and both spiritual and physical beauty in the hereafter. The reward for wuḍoo’ is great. Allah’s Messenger (SA) said:
“When a Muslim servant of God makes ablution and rinses his mouth, his wrong deeds [committed by the mouth] fall from it. As he rinses his nose, his wrong deeds fall from it. When he washes his face, his wrong deeds fall from it until they fall from beneath his eyelashes. When he washes his hands, his wrong deeds fall from them until they fall from beneath his fingernails. When he wipes his head, his wrong deeds fall from it until they fall from beneath his ears. When he washes his feet, his wrong deeds fall from them until they fall from beneath his toenails. Then his walking to the mosque and his prayer will earn him extra rewards.” (Ma – from ‘Umar ibn al-Khaṭṭâb. al-Albâni:S)
إِذَا تَوَضَّأَ الْعَبْدُ الْمُسلِم فَتَمَضْمَضَ ، خَرَجَتِ الْخَطَايَا مِنْ فِيهِ ، فَإِذَا اسْتَنْثَرَ خَرَجَتِ الْخَطَايَا مِنْ أَنْفِهِ ، فَإِذَا غَسَلَ وَجْهَهُ خَرَجَتِ الْخَطَايَا مِنْ وَجْهِهِ ، حَتَّى تَخْرُجَ مِنْ تَحْتِ أَشْفَارِ عَيْنَيْهِ ، فَإِذَا غَسَلَ يَدَيْهِ خَرَجَتِ الْخَطَايَا مِنْ يَدَيْهِ ، حَتَّى تَخْرُجَ مِنْ تَحْتِ أَظافِرِه ، فَإِذَا مَسَحَ رَأْسَهُ خَرَجَتِ الْخَطَايَا مِنْ رَأْسِهِ حَتَّى تَخْرُجَ مِنْ أُذُنَيْهِ ، فَإِذَا غَسَلَ رِجْلَيْهِ خَرَجَتِ الْخَطَايَا مِنْ رِجْلَيْهِ ، حَتَّى تَخْرُجَ مِنْ تَحْتِ أَظْفَارِ رِجْلَيْهِ ، ثُمَّ كَانَ مَشْيُهُ إِلَى الْمَسْجِدِ وَصَلَاتُهُ نَافِلَةً لَهُ
them], 78 and verily every person will have [the reward of] what he intended.”
بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى."
78. (Ag – from ‘Umar ibn al-Khaṭṭâb)
Then he says Bismillâh (In the name of Allah)
ثُمَّ يَقُوْلُ: بِسْمِ اللهِ
and washes his hands three times. 79
وَيَغْسِلُ كَفَّيْهِ ثَلاَثًا
79. The most comprehensive hadith on the acts of wuḍoo’ is a report in which ‘Uthmân ibn ‘Affân (RA) demonstrated the wuḍoo’ of the Prophet (SA). He washed his hands three times, rinsed his mouth and nostrils, and then washed his face three times. Then he washed his right forearm up to the elbow three times and then the left likewise, and then wiped his head and washed his right foot to the ankle three times and then the left likewise. He then said, “I have seen the Messenger of Allah (SA) make wuḍoo’
in a manner similar to mine.” (Ag – from ‘Uthmân ibn ‘Affân)
80. Frequent rinsing of the mouth provides known health benefits for the teeth and oral hygiene. As for the nose, one of the scientific studies proving the benefit of nasal irrigation concluded, “It has an enormous potential of improving the quality of life of millions of patients in a very cost-effective way." L. Tomooka et al., “Clinical Study and Literature Review of Nasal Irrigation,” The Laryngoscope (2000). The benefits are also described in M. Taccariello, A. Parikh, Y. Darby, G. Scadding, “Nasal Douching as a Valuable Adjunct in the Management of Chronic Rhinosinusitis”, Rhinology, 1999 Mar; 37(1): 29-32.
81. Rinsing both parts one after the other, from one handful of water; this appears to be the way the Prophet (SA) rinsed his mouth and nostrils, based on the following hadith:
‘Ali (RA) once called for water for ablution, rinsed his mouth, sniffed up water into his nostrils, and blew it out with his left hand. He did that three times and then said, “That is how the Prophet (SA) would purify himself.” (A. A:S)
You use your right hand to bring the water to your mouth and nostrils, and then the left hand as you expel the water.
Then he washes his face three times from the hairline down to the bottom of the jaws and chin, and from one ear across to the other ear; and he runs his wet fingers through his beard if it is abundant, 82 but if it is showing the skin underneath, he should wash it.
ثُمَّ يَغْسِلُ وَجْهَهُ ثَلاَثًا، مِنْ مَنَابِتِ شَعَرِ الرَّأْسِ إِلَى مَا انْحَدَرَ مِنَ اللَّحْيَيْنِ وَالذَّقَنِ طولاً، ومن الأذن إلى الأذن عرضاً، وَيُخَلِّلُ لِحْيَتَهُ إِنْ كَانَتْ كَثِيْفَةً، وَإِنْ كَانَتْ تَصِفُ الْبَشَرَةَ لَزِمَهُ غَسْلُهَا.
Then he washes his hands (and forearms) up to the elbows three times, including the elbows in the washing.
ثُمَّ يَغْسِلُ يَدَيْهِ إِلَى الْمِرْفَقَيْنِ ثَلاَثًا، وَيُدْخِلُهُمَا فِي الْغَسْلِ.
Then he wipes his head, including the ears, starting with his hands at the forelock and wiping to the nape of the neck and back to the forelock.
ثُمَّ يَمْسَحُ رَأْسَهُ مَعَ الأُذُنَيْنِ، يَبْدَأُ بِيَدَيِّهِ مِنْ مُقَدَّمِهِ، ثُمَّ يُمِرُّهُمَا إِلَى قَفَاهُ، ثُمَّ يَرُدُّهُمَا إِلَى مُقَدَّمِهِ.
Then he washes his feet to the ankles three times, including the ankles in washing, and he washes the inner parts of his toes.
ثُمَّ يَغْسِلُ رِجْلَيْهِ إِلَى الْكَعْبَيْنِ ثَلاَثًا، وَيُدْخِلُهُمَا فِيْ الْغَسْلِ، وَيُخَلِّلُ أَصَابِعَهُمَا.
Then he looks to the heavens 83 and says: Ash-hadu al-lâ ilâha illâ Allâhu waḥdahu lâ shareeka lahu wa ash-hadu anna Muḥammadan ‘abduhu wa rasooluh (I bear
ثُمَّ يَرْفَعُ نَظَرَهُ إِلَى السَّمَاءِ، فَيَقُوْلُ: "أَشْهَدُ أَنْ لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيْكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ
Of note here is that, by agreement, it is acceptable to separate the rinsing of the mouth from the rinsing of the nose, particularly for those who cannot master combining them.
82. He must also wash the exterior of the parts of his beard on his cheeks, jaws, and chin, along with the rest of his face, and that is by running his wet hand on it while he is washing his face. (A/SM)
83. Raising one’s sight to the heavens has not been authentically reported from the Prophet (SA), but saying the shahâdah (Islamic testimony of faith) was.
witness that there is none worthy of worship other than Allah, One without partner, and I bear witness that Muhammad is His servant and Messenger). 84
وَرَسُوْلُهُ."
84. The Prophet (SA) gave glad tidings to those who perfect their wuḍoo’
and then make this statement. He said that they will have the eight gates of paradise opened for them, to enter through whichever one they please. (Ag)
[Mandatory Actions] 85
85. There is usually no distinction between farḍ and wâjib in the three madh-habs (M, S, A). In (A), farḍ is another word for rukn (pillar) in certain acts of worship (ṣalât, Hajj, and wuḍoo’). The acts mentioned here are called farḍ فَرْض by most books of the madh-hab, so as to distinguish between them and the mandatory acts that are waived (or dropped) if anyone forgets to do them.
Of the acts in this list, the only one not considered farḍ is the intention, which is considered a condition of validity شَرْطُ صِحَّة (A/SM); since it precedes the act of wuḍoo’, it is not considered to be part of it. The other conditions of validity include Islam, discretion, istinjâ’ (cleaning oneself after using the lavatory), removal of barriers such as (t: significant amount of) blood or dough on the wuḍoo’ organs, and using pure water that is wholesomely acquired.
Leaving out any act in this list invalidates the wuḍoo’, because the conditions of validity and the pillars are required for the validity of an act of worship.
According to (A), the only required acts of wuḍoo’ that may be called wâjib (because they are waived if anyone forgets to do them) are: saying bismillâh and wiping the ears. Note that these two are mandatory according to the authorized position of the madh-hab (A/SM), even though they are not on this list because in this book, Imam Ibn Qudâmah (may Allah have mercy on him) counts them among the sunan (recommended acts), which will be listed below.
86. Rinsing the Mouth and Nostrils
(a/Furoo‘) + (-H, -M, -S): The rinsing of the mouth and nostrils is preferable but not mandatory.
(A): It is mandatory because the Prophet (SA) said:
“When you perform ablution, rinse your mouth.” (D – from Laqeeṭ ibn Ṣabirah. al-Albâni:S)
«إِذَا تَوَضَّأتَ فَمَضْمِضْ».
The Prophet (SA) also said:
“When one of you performs ablution, he should sniff water up his nostrils and then blow it out.” (Ag – from Abu Hurayrah)
«مَنْ تَوَضَّأ فَلْيَسْتَنْثِر».
The Ḥanbalis then differed over the validity of the wuḍoo’ of one who intentionally (or even absent-mindedly) does not rinse the mouth and nostrils. Some (A) said that it is invalid, while others (a) said that it is valid, but that the person commits a sin.
87. Because he must wash them three times at the beginning of the wuḍoo’, if he just rose from night sleep that nullified his wuḍoo’.
88. Wiping over the Head
Imam Ibn Qudâmah (may Allah have mercy on him) emphasized wiping the entirety of the head because in other schools of fiqh, wiping over part of the head is sufficient. The sunnah is to wipe twice, first from the front to the back and then from the back to the front. (G – from ‘Abdullâh ibn Zayd). One may fix his or her hair afterwards if it has become messy.
89. Respecting the Order
This is because of the following verse of the Qur’an:
{O you who believe! When you intend to offer ṣalâh (the prayer), wash your faces and your hands (forearms) up to the elbows, and rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles…} (al-Mâ’idah 5: 6)
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ
5. He should not delay the washing of any part such that the part prior to it becomes dry
حَتَّى يَنْشَفَ الَّذِيْ قَبْلَهُ
Allah (ST) decreed the obligations in a specific order. He separated the legs from the hands, though both have to be washed, by mentioning the wiping on the head between them. That must have been for some benefit, and that is to indicate the importance of the order. Of note here also is that the Prophet (SA) never violated the sequence of those four pillars of wuḍoo’ mentioned in Soorat (Chapter) al-Mâ’idah.
[Recommended ( Sunnah ) Acts]
90. Basmalah at the Beginning
(A/SM): Mandatory, because of the Prophet’s statement:
“There is no (valid/perfect) wuḍoo’ for the one who did not mention the name of Allah for it.” (T – from Abu Hurayrah) and others, with controversy over its authenticity.
لَا وُضُوءَ لِمَنْ لم يذكر اسْمَ اللَّهِ عليه.
If one forgets to say bismillâh and remembers in the middle of their wuḍoo’, they need to start anew (A/SM). According to (a/SM), they may make basmalah in the middle of their wuḍoo’. If one forgets to say bismillâh until the end of the wuḍoo’, they are forgiven.
(a) + (-H, -M, -S): Basmalah at the beginning of the wuḍoo’ is recommended.
Whenever the Prophet (SA) negates something, it is either invalid or imperfect. Invalidity is assumed first until proven otherwise. In this case, those of the majority who believed in the soundness of the hadith cited by (A) claimed that the Prophet (SA) meant, “There is no (perfect) vs. (valid) wuḍoo’." Their proof is the following verse describing the wuḍoo’:
{O you who believe! When you intend to offer ṣalâh [the prayer], wash your faces…} (al-Mâ’idah 5: 6)
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ
The Qur’an did not mention saying the name of Allah (ST), and none of the reports describing the wuḍoo’ of the Prophet (SA) mentioned that he started by saying Bismillâh.
91. This becomes mandatory when one rises from sleep (A/SM), since it was reported that the Prophet (SA) said:
3. Perfecting the rinsing of the mouth and nostrils by letting the water reach as far around and back as possible, unless one is fasting
4. Running the wet fingers through the beard 92 and the inner parts of the fingers and toes 93
5. Wiping the ears 94
6. Beginning with the right parts before the left 95
.٣. وَالْمُبَالَغَةُ فيِ الْمَضْمَضَةِ وَالاِسْتِنْشَاقِ، إِلاَّ أَنْ يَكُوْنَ صَائِمًا
.٤. وَتَخْلِيْلُ اللِّحْيَةِ وَالأَصَابِعِ
.٥. وَمَسْحُ الأُذُنَيْنِ
.٦. وَغَسْلُ الْمَيَامِنِ قَبْلَ الْمَيَاسِرِ
.٧. وَالْغَسْلُ ثَلاَثًا ثَلاَثًا. وَتُكْرَهُ الزِّياَدَةُ عَلَيْهَا، وَالإِسْرَافُ فِي الْمَاءِ
“When one of you rises from his sleep, he should not put his hand into a pot until he has washed it (his hand) three times, for he does not know where his hand was (while he slept).” (G – from Abu Hurayrah)
إذا اسْتَيْقَظَ أحدكم من مَنَامِهِ فَلاَ يَغْمِسْ يَدَهُ في الإِنَاءِ حتى يَغْسِلَهَا ثَلاَثاً فإنه لاَ يدري أَيْنَ بَاتَتْ يَدُهُ.
92. The Messenger of Allah (SA) would run his fingers through his beard. (T – from ‘Â’ishah. T:S)
93. As recommended by the Prophet (SA). (T. T:R)
94. Wiping the Ears
(A/SM): Mandatory, because the Prophet (SA) said:
“The ears are part of the head.” (D and others – from Abu Umâmah)
الأُذُنَانِ مِنَ الرَّأْسِ.
However, they may be wiped with the rest of the head with the same water. (A/SM): It is recommended to wipe them with new water because it was mentioned that the Prophet (SA) did in a hadith reported and authenticated by al-Bayhaqi.
Despite being wâjib, failing to wipe the ears absentmindedly, or even intentionally, does not invalidate the wuḍoo’, as reported from Imam Aḥmad himself through al-Khallâl, and quoted in al-Mughni and other books of the madh-hab.
(a) + (-H, -M, -S): wiping the ears is only recommended. Wiping the ears is prescribed, according to all.
[ Siwâk - Oral Hygiene]
It is recommended to clean the teeth 98 when [the taste or odor of] the mouth has changed, upon rising from sleep, and before prayers, because the Messenger of Allah (SA) said, “Had it not been too burdensome for my
وَيُسَنُّ السِّوَاكُ عِنْدَ تَغَيُّرِ الْفَمِ ، وَعِنْدَ الْقِيَامِ مِنَ النَّوْمِ، وَعِنْدَ الصَّلاَةِ ؛ لِقَوْلِ رَسُوِلِ اللهِ : " لَوْلاَ أَنْ أَشُقَّ عَلَى أُمَّتِي لأَمَرْتُهُمْ بِالسِّوَاكِ عِنْدَ
95. “The Messenger of Allah (SA) used to like starting with the right side when he put on his sandals and combed his hair, and when he performed ritual ablution [minor and major].” (Ag – from ‘Â’ishah)
96. Refer to the hadith of ‘Uthmân (RA) regarding the description of the Prophet’s wuḍoo’. However, he washed once at times and twice at other times, indicating that more than once is preferable.
97. “The Prophet (SA) used to make ghusl (ritual bathing) with a ṣâ' [about 2 liters] of water and make wuḍoo’ with one mudd [about one-half liter] of water.” (Ag – from Anas) Islam is a religion of moderation, and it protects the environment by forbidding excessiveness and extravagance, while at the same time allowing us to enjoy Allah’s provisions. It should be noted, however, that perfecting the wuḍoo’
is important, so if you need more water to do that, then you should use more, without being excessive.
98. The siwâk that is recommended merely represents the act of cleaning the teeth, so the reward would be attained by using any soft stick that cleans the teeth without damaging them (A/SM) – like a toothbrush. The particular twig of the arâk tree, obtained from certain desert shrubs in Arabia, is not necessary, but it is what the Prophet (SA) used, and there are some reports of its medical benefits. Reasoned imitation of the Prophet (SA) in all acts, including his appearance and natural inclinations, shows one’s love for him. This love-inspired behavior is worthy of reward, even when it is not religiously prescribed.
nation, I would have commanded them to clean their teeth before every prayer.” 99
كُلِّ صَلاَةٍ."
It is recommended at all other times except for the fasting person after the sun has passed its zenith. 100
وَيُسْتَحَبُّ فِيْ سَائِرِ الأَوْقَاتِ إِلاَّ لِلصَّائِمِ بَعْدَ الزَّوَالِ.
99. (Ag – from Abu Hurayrah)
100. Although this is the authorized position of the madh-hab, there is no clear proof of it being disliked after this time, except for a report that was deemed weak by the vast majority of scholars.
Some fuqahâ’ (A) + (+S) still felt that siwâk is disliked after noon for the fasting person, for it is best to leave the mouth’s odor, which usually occurs then, because the Prophet (SA) said:
“… and the smell of the mouth of a fasting person is better to Allah than the smell of musk.” (B – from Abu Hurayrah)
... وَلَخَلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ.
Others (a) + (-H, -M, -s, -t) held that it is permissible or recommended. They argued that the odor comes from the stomach, not the mouth, so cleaning the teeth will not reduce it.